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MAIMONIDES

“One only loves the Holy One blessed be He through the knowledge of Him. This love is commensurate to the knowledge. If the knowledge is little, the love will be little; and if the knowledge is great, the love will be great. Thus, it is imperative for a person to dedicate himself to understand and contemplate the wisdom and knowledge that inform him of his Creator.” (Mishneh Torah, Hilchot Teshuvah 10:6)

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The Gate of Unity – Chapter 52

Now, in regard to the aspect of the specifics of the ten Sefirot of Malchut of Atzilut as they are in Briyah after penetrating the screen (Masach), it is known that the aspect of Keter Malchut of Briyah which is called Atik of Briyah is what is drawn forth from the aspect of Malchut of Malchut of Atzilut etc, and is the aspect of the desire and pleasure for the aspect of the source of actual creation (Briyah) of something from nothing.

This is like the statement,[1] “When it arose in His will to create the world,” for just as it arose in His will to emanate (Atzilut) etc., so likewise His will descended to create something from nothing etc, and this is what is called Keter Malchut of Briyah.

(This is as explained elsewhere regarding the matter of,[2] “Yishmael my son, bless Me; and he answered Him, “May it be desirable before You etc.” That is, Rabbi Yishmael the High Priest was in the Holy of Holies of Briyah-Creation wherein there descends the light of Malchut of Malchut of Atzilut to become the Crown (Keter) of Briyah-Creation. He therefore said to him, “My son, bless Me” to which he responded, “may it be desirable before You etc.”)

This is as known regarding the seven chambers[3] (Heichalot) of Briyah-Creation;[4] that the union of Zeir Anpin and Nukvah occurs in the chamber of the Holy of Holies which is the seventh chamber[5] etc.

Now, from the aspect of Malchut of Briyah the aspect of Keter and Atik Yomin of the world of Yetzirah[6]is made and this too is through the penetration of a screen (Masach) between Briyah and Yetzirah, similar to what was previously discussed regarding the screen between Atzilut and Briyah.

For, just as it arose in His desire to create, so likewise did it arise in his desire to form (Yetzirah) and to actualize (Asiyah), only that it is necessary for there to be a break and a screen between the end action of the desire for Briyah-Creation and the beginning of the desire for Yetzirah-Formation.

וכמ”ש לכבודי בראתיו יצרתיו אף עשיתיו

This is as it states,[7] “For My glory I have created it (Barativ), I have formed it (Yatzartiv), I even have made it (Asitiv).”

Now it is known that the [worlds of] Briyah, Yetzirah, and Asiyah are called the three separate worlds [that] actually [come into being in a manner of] something from nothing. This is similar to the coming into being of the letters of thought, speech and action, which truly come forth in a way of a tangible somethingness (Yesh) separate from oneself.[8]

Likewise, from the aspect of the letters of thought of the G-dly emotions of Briyah which is called Zeir Anpin of Briyah, as mentioned above, there was created the aspect of the “hidden worlds which are not revealed”, which are the souls and angels of the world of Briyah, [which are] actually [brought into being in a manner of] something from nothing.

For example, the soul of[9] “Avraham who loves Me” is from the aspect of the inner vessels of Chessed of Zeir Anpin of Malchut of [the world of] Briyah,[10] and [the angel] Michael of the world of Briyah is from the aspect of the externality of the vessels and letters of Chessed of Zeir Anpin of Briyah etc.

Similarly, the upper garden of Eden (Gan Eden HaElyon) of [the world of] Briyah is from the aspect of the light of Keter of Briyah which is the supernal pleasure which is called Atik of Briyah as it constricts within Binah of Malchut of Briyah, wherein the souls in Briyah derive pleasure from the ray etc.

(As known,[11] “The supernal mother settles in the throne,” which refers to the [descent of the] light of Binah of Atzilut through multitudes of chaining-down until Binah of Malchut of Atzilut [settles] within Binah of Malchut of Briyah etc. In this same manner Zeir Anpin of Atzilut settles in [the world of] Yetzirah,[12] and Malchut in [the world of] Asiyah etc.[13])

This is likewise the case in regard to the matter of the Serafim [angels] which are in the world of Briyah etc.[14] They are the[15] “Sons of Elokim who stand before Havayeh” which is the aspect of Zeir Anpin of [the world of] Briyah.

The aspect of the vessels of Zeir Anpin of Briyah is the aspect of Meta”tron,[16] the minister of the world of Briyah[17] about whom it states,[18] “For My name is within him” which is the aspect of Zeir Anpin of [the world of] Atzilut etc. (He is called a lad[19] (Na’ar-נער) or the “small face [or stature]” relative to the “large face [or stature]” of the aspect of Zeir Anpin of Atzilut,[20] as is known.)

In general, the world of Briyah is called the “World of Thought”, which is the aspect of the concealed worlds etc. (This is similar to [the statement that,[21]] “The world to come was created with a Yud-י” which refers to the Yud of the thought of Binah of Malchut of Briyah etc., “and with a Heh-ה this world was created” [which refers to] the aspects of Yetzirah and Asiyah.)

The world of Yetzirah, however, is the “World of Speech”, i.e. the revealed worlds etc. (This is like the [difference between] the prophecies of Isaiah regarding the Serafim [angels] of Briyah who say “Holy, [holy, holy etc,]” and the [prophecies] of Ezekiel regarding the Chayot [angels] and Ophanim [angels] who say “Blessed [be the name of His glorious kingship forever and ever] etc.”[22])

Now, just as it was explained above regarding the ten Sefirot of Briyah, it is the same way with the ten Sefirot of Yetzirah and the ten Sefirot of Asiyah to the finest particulars, with lights and vessels, garments and chambers etc. and the coming into being of angels and souls in Yetzirah; for example [the angel] Sanda”lfon etc.[23] For, all the prophecies of the prophets were from the aspects of Netzach and Hod of Zeir Anpin of Yetzirah,[24] as known.

And in the same manner there is a screen which separates between Yetzirah and Asiyah,[25] and the aspect of Malchut of Malchut of Yetzirah becomes Keter and Atik Yomin for Asiyah, regarding which it states, “Everything that HaShem desired He did (Asah).”

This refers to the souls and angels of [the world of] Asiyah, including the aspect of the lower garden of Eden (Gan Eden HaTachton), until the Ophanim angels which receive from the aspect of Malchut of Malchut of Asiyah as is known.

And it is from the aspect of the excretions of the Ophanim angels[26] that influence is drawn forth to influence the cycles of the constellations (Mazalot) which are the root of all inanimate, plant life, animals and humans, in all climates,[27] as well as the root for the composition of the foundations of fire, vapor, water and earth from spirituality to physicality etc.

This is similar to the statement,[28] “A land that cultivates wise [people] etc,” because [it receives from] the Mazal of Machkim [Chochmah-Wisdom] etc,[29] or [the verse,[30]] “The choice fruits of the sun etc,” to the point that there is even a Mazal for inanimate objects as in [the statement][31] “the luck of the mountain,” until there is even a Mazal for the inanimate of the inanimate, as it states,[32] “There is not a blade of grass that does not have its Mazal.”

And the Mazalot are ruled by the aspect of Malchut of Malchut of Asiyah as is known regarding the verse,[33] “His kingdom rules over all etc,” and as stated,[34] “[Your kingdom is the kingdom of all worlds” and “Your dominion [is throughout all ages”] etc, as will be explained with the help of HaShem.